people with widely varying capabilities. Yet the variability of the classification itself
presents an interesting twist on theories of multiculturalism that assume that the
incorporation of diversity is about the recognition of distinct groups. In this context,
claims for recognition are individualized and based upon the uniqueness of one’s
difference rather than group identity.
This relates to a larger conversation among political theorists about what kinds of
conditions allow for the deepening of democracy. The inquiry is often posed in terms of
the tension between widening the scope of individual and collective freedom and
allowing for the plurality of human needs and interests. Yet thinking about political
engagement for people with autism brings a new dimension to these discussions,
especially when considering the particularities of mind/body communication and their
implications for social interaction. By some accounts, people with cognitive limitations,
who are assumed to be incapable of rational decision-making, would be excluded from
models of citizenship.
In the political philosophy of J.S. Mill, eccentricity is valued and
seen as contributing to the overall human good, but there are high expectations placed on
citizens as decision-makers and agents of civic responsibility.
the political and citizens as political actors, as offered by Hannah Arendt, proposes that
all people, even quirky ones, gain recognition and respect through engaging in the
activities of politics.
This provides the underpinnings for societies that recognize and
treat all citizens as fully human. In other words, such a view implies that the very process
of being treated as a citizen is the primary means to guarantee that people with all kinds
of disabilities gain recognition of their common humanity and respect for their unique
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Convention